Wikipedia

Ars Notoria

The Ars Notoria (in English: Notory Art) is a 13th-century Latin textbook of magic (now retroactively called a grimoire) from Northern Italy. It claims to grant its practitioner an enhancement of their mental faculties, the ability to communicate with angels, and earthly and heavenly knowledge through ritual magic.[1][2][3] The magical ritual that it describes expresses both religious orthodoxy and esoteric elements. These, besides its promise of a fast track to gaining knowledge rapidly, captivated young boys, university students, and clerics.

The Ars Notoria contains the only known surviving fragment of a book called the Golden Flowers (Latin: Flores Aurei), falsely attributed to Apollonius of Tyana. It is based on this text and consists of it, its first derivative Latin text, the New Art (Latin: Ars Nova), and other material supplemented by the unknown scribes(s) of the Golden Flowers.

Aside from the New Art, the Ars Notoria established an entire magical tradition and corpus of Latin writings, including the Work of Works (Opus Operum), the Book of Flowers of Heavenly Teaching (Liber Florum Caelestis Doctrinae) composed by John of Morigny, the Short Art (Ars Brevis), the abridged notory art attributed to Thomas of Toledo (Ars Abbreviata), the Pauline Art (Ars Paulina), and The Notory Art, which the Almighty Creator Revealed to Solomon (Ars Notoria, quam Creator Altissimus Salomoni revelavit), lasting until the 17th century.

Book title edit

The term “notory art” in lowercase letters denotes the ritual magic practice or genre, whereas the capitalization of the term denotes the historical book. The Ars Notoria (its spelling is not to be confused with civil-law notary) claims to teach all forms of knowledge through the notae (Latin noun: nota, notae, meaning a “note” or a “mark”; Latin verb: noto, notare, notavi, notatum, “to note” or “to mark”). Véronèse and Castle define the technical term nota as a certain kind of knowledge represented as the strangely formulated prayers and the pictorial figures given in the text,[4][5] although Skinner and Clark limit the definition of the term to just the pictorial figures.[6] The strangely formulated prayers are claimed to be able to invoke the names of angels and are composed in a distorted and interweaving of the Greek, Chaldean, and Hebrew languages. The mythical account of the notory art declares that King Solomon had formulated these prayers “with the wonderful privilege of divine help”[7] and this formulation may be the Judaic, kabbalistic, and exegetical method called notarikon.[8]

Composition edit

Mythical account edit

 
Solomon receives the Ars Notoria from the angel Pamphilius in the Jewish Temple.

The Ars Notoria expands upon the biblical narrative account about King Solomon receiving a vision from God, in which he asks for wisdom, and God grants it to him (2 Chronicles 1:1-12; 1 Kings 3:3-15). Essentially, the claim is that King Solomon obtained his vast knowledge and wisdom via the notory art. The Ars Notoria says that Solomon received the “golden tablets above the altar of the Temple” from the angel Pamphilius who taught him the “method, form, and contents” of the notory art. In other terms, that means the esoteric formulation of the prayers and the ritual practice of the notory art, including the inspection of the magical figures).[9]

After his divine revelation, Solomon wrote a compilation of writings called the Book of Flowers of Heavenly Teaching (Liber Florum Caelestis Doctrinae) using “a distorted speech” (perhaps formulated by notarikon) out of the Hebrew, Chaldean, and Greek languages.[10] It is said that Apollonius of Tyana then wrote his own florilegium, based on Solomon’s work, called the Golden Flowers (Flores Aurei). Apollonius provided his own commentary. Supposedly, Apollonius wrote his own Latin translations or summaries called “prologues” of a few of Solomon’s mysteriously formulated prayers.[11] It is explained that these Latin “prologues” do not convey the full meaning of the original but only offer the first part of the mysteriously formulated prayer. Apollonius explains that the decoding process would be too long and cumbersome to decipher and translate into Latin for the reader.

These “prologues” present a distinct tone of Christian orthodoxy, while the mysteriously formulated prayers resemble magical formulas called voces magicae. The pictorial figures are generally depicted as geometric shapes and composites, although they are understood as having a different ritual function from sigils,[12][13] their true ritual function is disputed. Véronèse proposes hypotheses that the figures may relate to the symbols (sunthemata) of Neoplatonic theurgy or the art of memory. He also suggests that inspecting the figures might induce visionary experiences,[14] which is a position favored by Skinner and Clark.[15] Yates and Castle assert the ritual function as relating to the art of memory.[16][17] In any case, the Notory Art asserts that the figures are assigned to various disciplines of study and moral virtue.

Euclid of Thebes, the father of Honorius the author of the Sworn Book of Honorius (Liber Iuratus Honorii), and Mani (or Ptolemy according to other witnesses)[18] are said to have tested and verified the efficacy of the notory art.[19] In a second divine revelation, Solomon received the New Art wrapped in a cloth in the Temple after he had atoned for his sin against God for having mocked the Notory Art.[20]

Manuscripts and age edit

The Ars Notoria survives in about fifty manuscripts, dating from the 13th century to the 18th century. Julien Véronèse has grouped these manuscripts into three classes, thereby establishing the textual tradition. They are Version A (the most primitive and short version), Version A2 (the intermediary version), and Version B (the long and glossed version). While Versions A and A2 are dated to the 13th and 14th centuries, Version B is dated to the 14th and 16th centuries.[21][22] The textual tradition past the 16th century consists of later copies and composites. It is, therefore, understudied, except for The Notory Art, which the Almighty Creator Revealed to Solomon, mentioned below. Véronèse has also published a semi-critical Latin edition based on the best exemplar manuscripts in 2007. The first complete English translation based on Véronèse’s Latin edition was made by Matthias Castle in 2023.

Véronèse proposes a date and provenance of the Ars Notoria to the late 12th or early 13th century in northern Italy.[23] Castle agrees with Véronèse’s proposal of the present-day form of the Ars Notoria. Skinner and Clark and Castle hypothesize a Byzantine Greek origin hypothesis for the lost original of Apollonius’ Golden Flowers.[24][25]

Structure and content edit

The medieval text of the Ars Notoria is founded upon the only surviving fragment of the Golden Flowers falsely attributed to Apollonius of Tyana. The Golden Flowers presents three chapters and the third is agreed to contain redacted and/or supplemented material, including the ten prayers of the New Art, the first derivative text of the Golden Flowers. However, the third chapter’s structure may be disputed.

  •  
    The first figure of grammar. Sacratissima ars notoria, 1360-1375. Latin 9336, f. 18, Bibliotheque nationale de France, Paris.
  •  
    First quarter of the 15th century. Bodley 951, f. 19. University of Oxford, Bodleian Library, Oxford, UK. On the left is the fifth figure of theology. On the right is the figure of chastity.

The essential features of this medieval European magic involve dreams of a tutelary angel, strangely formulated prayers, magical figures, and following certain astrological prescriptions. These elements may bear an analogue to theurgy in its practice[26][27][28] and carry a vestige of the hermetic tradition.[29] Despite these pagan undertones, the Ars Notoria presents overt Christian and devotional practices, such as prayers, ascesis, and almsgiving. In this way, the magical text presents a unique blend of traditional, monastic, and esoteric practices.

Corpus of related writings edit

The New Art edit

The New Art is the first derivative text of the Golden Flowers which presents a ritual of ten prayers that may stand alone or be worked in conjunction with the ritual of the Golden Flowers. These ten prayers are not bound by any time restraints like those found in the Golden Flowers nor is it as involved, making it a more attractive alternative to the practitioner.

The Work of Works edit

The mid-13th-century magical treatise, penned by an unknown author, adapts the same goal of the Ars Notoria for the purpose of enhancing one’s mental faculties and attaining scholastic knowledge in a short period of time. The Work of Works reflects the same concept of mysteriously formulated prayers accompanied by Latin “prologues”. The text offers a unique three-month prayer regimen of thirty-two prayers. The Work of Works is usually accompanied by a Version A or Version A2 copy of the Ars Notoria in the extant manuscripts. The first critical Latin edition was published by Véronèse (2007), and the first English translation appears in the Castle edition (2023).

The Book of Flowers of Heavenly Teaching edit

The 14th-century magical treatise authored by the French Benedictine monk John of Morigny adapts the structure and goal of the Ars Notoria, promising its practitioner knowledge of the liberal arts and other disciplines. John of Morigny expanded and revised his work, supposedly under the guidance of the Virgin Mary, to distance it from accusations that its content resembled necromancy and ritual magic. The first Latin edition and systematic study of the Book of Flowers of Heavenly Teaching was published by Fanger and Watson (2015).[30] Only a few excerpts have been translated into English among other publications.

The Short Art edit

The mid-14th-century magical treatise was originally called the The Good and Short Notory Art (Ars Notoria Brevis et Bona) but its title was abbreviated by Véronèse. This work is not to be confused with Ramon Llull’s Short Art (Ars Brevis) published in 1308, which explains a logical method to solve problems using a special alphabet set upon geometric figures. The original author of this magical text is unknown but might be understood as a pseudepigraphical work attributed to John of Morigny. This magical text is divided into two books. The first is called the “Blessed Book of John” which contains magical experiments for the acquisition of worldly knowledge, secrets, and the enhancement of mental faculties by means of contacting an angel through dream incubation or vision. These magical experiments consist of Catholic liturgy, votive masses, and prayers blended with notory art prayers and magical figures. The second book is called the “Book of Divine Revelation,” and it consists of prayers derived from the Ars Notoria. Véronèse published a Latin edition in 2004. The first English translation of the Short Art based on a new Latin edition[31] is published in the Castle edition (2023).

The Abbreviated Art according to Thomas of Toledo edit

The 14th-century magical treatise attributed to a certain Thomas of Toledo presents a one-month ritual procedure consisting of three prayers for the acquisition of the liberal arts, medicine, theology, and jurisprudence plus nine magical figures. Thomas of Toledo distills the essence of the notory art into this abbreviated ritual practice. Véronèse published a Latin edition in 2004. The first English translation of the Abbreviated Art is published in the Castle edition (2023).

The Pauline Art [of Seven Figures] edit

The 15th-century magical text of Italian origin called the Pauline Art (Ars Paulina) was renamed to Pauline Art [of Seven Figures] by Castle to distinguish it from the 17th-century Pauline Art, a separate magical treatise for the evocation of celestial and angelic spirits as compiled in the Lemegeton, the Lesser Key of Solomon. The Pauline Art [of Seven Figures] claims its mythical origins come from the New Testament account of Paul of Tarsus who had a divine vision of being taken up into the third heaven (2 Corinthians 12:1-4). The text contains seven figures dedicated to the divine hypotheses of Christian theology in order to acquire religious literacy of the Holy Scriptures in three months. Véronèse published a Latin edition in 2004. The first English translation of the Pauline Art is published in the Castle edition (2023).

The Notory Art, which the Almighty Creator Revealed to Solomon edit

The Notory Art, which the Almighty Creator Revealed to Solomon (Ars Notoria, quam Creator Altissimus Salomoni revelavit) is a 17th-century Latin derivative and composite text compiled by an unknown scribe and first published in the Collected Works (Opera Omnia; c. 1620), vol. 2 (pages 603-660) of Heinrich Cornelius Agrippa von Nettesheim. This Latin edition comprises the Ars Notoria (Version B), the Short Art, and special blended material of both, although incomplete and imperfect in many respects. There are significant omissions of the Version B glosses, a rearrangement of the original sections from the Ars Notoria, and none of the notory art figures are present.[32] The material borrowed from the Short Art had its Catholic elements removed by a Protestant scribe and only a single figure remains. Robert Turner of Holshott published an English translation in 1657, which has subsequently seen several reprints, most notably by Teitan Press (2015) and Golden Hoard (2019). A comparison of the Latin edition against the English edition has been made by Joseph H. Peterson (1986, 2009, 2023).[33]

Editions edit

  • Castle, Matthias, trans. Ars Notoria: The Notory Art of Solomon: A Medieval Treatise on Angelic Magic and the Art of Memory (Rochester, VT: Inner Traditions, 2023). (complete English translation of the Notory Art (Version A and Version B), The Work of Works, The Short Art, the Abbreviated Art attributed to Thomas of Toledo, and the Pauline Art [of Seven Figures]).
  • John of Morigny. The Flowers of Heavenly Teaching. Edition and Commentary by Claire Fanger and Nicholas Watson. Toronto: Pontifical Institute of Medieval Studies, 2015 (ISBN 978-0-88844-199-7). (Latin edition, English commentary).
  • Skinner, Stephen, and Daniel Clark. Ars Notoria: The Grimoire of Rapid Learning by Magic. Sourceworks of Ceremonial Magic, vol. 11. (Singapore: Golden Hoard, 2019). (Robert Turner’s 1657 English translation of The Notory Art, which the Almighty Creator Revealed to Solomon).
  • Skinner, Stephen. Ars Notoria: The Method – Version B: Mediaeval Angel Magic. Sourceworks of Ceremonial Magic, vol. 12. (Singapore: Golden Hoard, 2021). (selections from Robert Turner’s 1657 English translation of The Notory Art, which the Almighty Creator Revealed to Solomon and selected English translations made from Bibliotheque Nationale Lat. 9336 manuscript of the Notory Art (Version B).
  • Véronèse, Julien. L’Ars notoria au Moyen Age: Introduction et edition critique. Micrologus Library, 21. Frienze: Sismel-Galluzzo, 2007.
  • _____. “L’Ars notaria au Moyen Age et a l’epoque modern: etude d’une tradition de magie theurgique, XIIe-XVIIes,” doctoral dissertation of history at Paris, 2004, 2 vols.

References edit

  1. ^ Castle, Matthias (2023). Ars Notoria: The Notory Art of Solomon: A Medieval Treatise on Angelic Magic & the Art of Memory. Rochester, VT: Inner Traditions. pp. 4, 43. ISBN 9781644115275.
  2. ^ Véronèse, Julien (2012). Fanger, Claire (ed.). ""Magic, Theurgy, and Spirituality in the Medieval Ritual of the Ars Notoria"". Invoking Angels: Theurgic Ideas and Practices, Thirteenth to Sixteenth Centuries. Magic in History. University Park, PA: Pennsylvania State University Press: 37–78.
  3. ^ Thorndike, Lynn (1923–1958). A History of Magic and Experimental Science. New York: Columbia University Press. pp. vol. 2, 279–83.
  4. ^ Castle 2023, xii.
  5. ^ Véronèse 2012, 43.
  6. ^ Skinner, Stephen; Clark, Daniel (2019). Ars Notoria: The Grimoire of Rapid Learning by Magic. Singapore: Golden Hoard Press. p. 15. ISBN 978-1-912212-03-3.
  7. ^ Ars Notoria, section 31 in Castle 2023, 232.
  8. ^ Castle, Matthias (12 July 2023). "Ars Notoria: Why is It Called the Notory Art?". matthiascastle.com. Retrieved 3 December 2023.
  9. ^ Ars Notoria, prologue gloss in Castle 2023, 326.
  10. ^ Ars Notoria, sections 8-9, 38 in Castle 2023, 220-221, 237.
  11. ^ Ars Notoria, section 10 gloss in Castle 2023, 343-344.
  12. ^ Castle 2023, 38.
  13. ^ Skinner and Clark, 2019, 19.
  14. ^ Véronèse 2012, 63.
  15. ^ Skinner, Stephen (2021). Ars Notoria: The Method Version B: Mediaeval Angel Magic. Singapore: Golden Hoard Press. p. 25. ISBN 978-1-912212-28-6.
  16. ^ Yates, Frances (1966). Frances Yates: Selected Works, Volume III (PDF). New York: Routledge. p. 43. ISBN 0-415-22046-7.
  17. ^ Castle 2023, 124.
  18. ^ Castle, Matthias (30 July 2023). "Ars Notoria (Version A2): The 'Lost' Gems of the Notory Art". matthiascastle.com. Retrieved 3 December 2023.
  19. ^ Ars Notoria, section 1 in Castle 2023, 217.
  20. ^ Ars Notoria, sections 114a and 134 in Castle 2023, 272 and 289.
  21. ^ Véronèse, Julien (2007). L'Ars notoria au Moyen Age: Introduction et edition critique (Micrologus library 21 ed.). Florence: Sismel-Galluzzo. pp. 9–33, 135–138.
  22. ^ Véronèse, Julien (2004). L'Ars notoria au Moyen Age et a l'epoque modern: etude d'une tradition de magie theurgique, XIIe-XVIIes. Paris: doctoral dissertation of history, 2 vols. pp. 1–301.
  23. ^ Véronèse 2004, 2 vols.
  24. ^ Skinner and Clark 2019, 21.
  25. ^ Castle 2023, 14, 57-59.
  26. ^ Castle, 2023, 110-117.
  27. ^ Véronèse 2012, 37-78.
  28. ^ Dupèbe, Jean (1987). ""L'ars notoria et la polémique sur la divination et la magie,"". Divination et controverse religieuse en France au XVIe siècle. Paris: L’E.N.S. de Jeunes Filles: 123–34.
  29. ^ Castle 2023, 104-105, 130-132.
  30. ^ John of Morigny (2015). Fanger, Claire; Watson, Nicholas (eds.). Liber Florum Celestis Doctrine: The Flowers of Heavenly Teaching. Toronto: Pontifical Institute of Mediaeval Studies. p. 632. ISBN 978-0-88844-199-7.
  31. ^ Castle, Matthias (28 November 2023). "New Latin Edition of the Ars Brevis, a Derivative of the Ars NoNew Latin Edition of the Ars Brevis, a Derivative of the Ars Notoria". matthiascastle.com. Retrieved 3 December 2023.
  32. ^ Castle, Matthias (12 July 2023). "Agrippa's Latin Edition of the Ars Notoria and Robert Turner's 1657 English Translation Thereof". matthiascastle.com. Retrieved 3 December 2023.
  33. ^ Peterson, Joseph H. "Ars Notoria: The Notory Art of Solomon". Esoteric Archives. Retrieved 3 December 2023.

External links edit

Primary sources edit

The Ars Notoria (Version A) edit

The Ars Notoria (Version B) edit

The Work of Works edit

The Short Art edit

The Abbreviated Art according to Thomas of Toledo edit

The Pauline Art [of Seven Figures] edit

The Notory Art, which the Almighty Creator Revealed to Solomon edit

Retrieved from "https://en.wikipedia.org/w/index.php?title=Ars_Notoria&oldid=1221289576"